Jetsunma Ahkon Lhamo

The following is respectfully quoted from “Perfect Conduct” with commentary by Dudjom Rinpoche:

4.b.3(b.14)

The fourteenth is both generally and specifically disrespecting a wisdom female, directly or indirectly, in such a way that the female comes to know about it.

This downfall occurs if one tries to trick or blatantly disrespects any female or disrespects one’s own wisdom consort. To do this directly or indirectly, to feel satisfaction about it, and for it to then be heard by the woman concerned constitutes the fourteenth downfall.

These fourteen downfalls are delineated according to gravity. The first carries the heaviest karmic weight, with each decreasing in weight thereafter. However, since they are all root downfalls, the consequence of a break or deterioration is considered to be a failure of mantra morality. The way that these precepts relate to the four levels of mantra empowerment is as follows: the thirteenth relates to each of the four empowerments and the substances that ones promises to utilize during each empowerment respectively; the fifth corresponds to the secret empowerment; the fourteenth corresponds to the fourth empowerment. After one receives the vase empowerment, these nine root precepts must be guarded, or they constitute root downfalls. However, if only the vase empowerment has been received, the remaining five, if allowed to deteriorate, do not constitute downfalls. After the remaining three secret empowerments are received, all fourteen precepts must be guarded.

The following is respectfully quoted from “Perfect Conduct” with commentary by Dudjom Rinpoche:

4.b.3(b.13) Failing to rely upon appropriate samaya substances:

The thirteenth is failing to rely upon necessary word of honor substances at the required time.

During Vajrayana ceremonies, such as the ganacakra feast and on other specific occasions, the gathered disciples are seen as dākas and dākinis. Those dākas and dākinis possess mantra materials such as vajra and bell, partake of the five meats and the five nectars, sing special songs of invocation, and dance according to the samaya requirements. Holding the view of the śravakas or the pratyekas during these times, and thus failing to partake or participate because of that view, constitutes the downfall.

The following is respectfully quoted from “Perfect Conduct” with commentary by Dudjom Rinpoche:

4.b.3(b.12) Causing someone to lose faith:

The twelfth is failing to accomplish the needs of any sentient being who possess the three levels of faith, failing to guard one’s own  mind, and being deceitful.

The three levels of faith are these: inspired faith, which arises upon recalling the noble qualities of the lama and the Three Jewels; emulating faith, which is the wish to achieve those same qualities; and convinced faith, which is single-pointed devotion. If someone who possesses these three levels of faith needs or asks for spiritual assistance, to then ignore them when one has the potential to help them constitutes the twelfth downfall. In addition, failing to guard one’s mind and acting immorally, speaking unkindly, or deceiving someone so as to impair, damage or reverse their faith also constitutes the twelfth downfall.

The following is respectfully quoted from “Perfect Conduct” with commentary by Dudjom Rinpoche:

4.b.3(b.11) Measuring the Dharma through logic:

The eleventh is intellectualizing the understanding of substantiality, lack of substantiality, and mental labels as truth.

This downfall occurs if one attempts to measure or realize uncontrived, fundamental nature of emptiness, with or without substance, only through conceptualizing intellect. Believing intellectual understanding to be absolute understanding, when it is only the measure of one’s own conceptualizations and mental limitations, constitutes the eleventh downfall.

The following is respectfully quoted from “Perfect Conduct” with commentary by Dudjom Rinpoche:

4.b.3(b.10) Failing to liberate if the ten prerequisites are met:

The tenth is failing to liberate or express love when there is potential and when the ten prerequisites are complete.

The word of honor concerns that which brings harm to the doctrine, namely the physical enemies of the Three Jewels and more specifically the physical enemies of own’s own lama, those who have failed to restore deteriorated words of honor, those who have embraced the view and conduct of mantra and who have then developed incorrect view or have rejected the view and conduct, those who have hatred or anger toward the lama or the vajra family, those who have entered the secrete teachings without authorization, those who have brought harm to sentient beings or who are harming pure upholders of samaya, and those who continue to accumulate extremely negative karma. Such individuals qualify as objects of liberation through profound compassion. Any one of these nine causes for suffering must be present, along with the fact that these individuals wills surely fall to the three lower realms and experience unendurable suffering as a result of their conduct. Including the point that the results of their negative karma will surely be fatal constitutes the ten prerequisites. If any of these ten are complete, and especially if the potential to liberate exists, failure to accomplish this constitutes the tenth downfall.

The following is respectfully quoted from “Perfect Conduct” with commentary by Dudjom Rinpoche:

4.b.3(b.9) Doubting the Dharma:

The ninth is explained as doubting the innate purity and liberating nature of the foundation, path and result.

The foundation, path, result, and all meanings are explained as the natural, perfectly pure nondual clear light bodhicitta, which is the originally pure fundamental essence of the sugatas. To believe that this path of Dharma is merely meant to lead one to a happier state but does not have the ultimate potential to bring about full awareness of one’s buddha nature, and to then doubt it so that faith and confidence are lost, constitutes the ninth root downfall.